Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	death_n	threaten_v	3,366	5	10.1139	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17648	A commentarie of M. Iohn Caluine, vpon the Epistle to the Colossians. And translated into English by R.V.; Commentarii in quatuor Pauli epistolas. English. Selections	Calvin, Jean, 1509-1564.; Vaux, Robert.	1581 (1581)	STC 4403; ESTC S107211	70,707	102

you were without Christ seperated from the gouernment of Israell and straungers from the promises But Metaphorically it should be an allusion to naturall vncircumcision but yet Paule should speake here of the stubbornnesse of mans hart agaynst God and of nature distained with naughty affections or motions I rather hold the former exposition because it agreeth better with the texte For Paule maketh mention that vncircumcision was no let but that they should be partakers of the lyfe of Christ Whereof it followeth that Circumcision derogateth or taketh from the grace of God that which alreadye they had obtayned In that he ascribeth death vnto vncircumcision he doth it not as vnto the cause but as to the badge or marke thereof as he doth in that other place to the Epesians which I haue alleaged And it is often vsed in the Scripture by priuation of the signe to note the priuation of the thing as Ge. 3.22 Least happilye Adam eate of the fruite of life and liue For the tree did not giue life but after it was taken awaye it was the sign or badge of death Paul in this place hath breefely set forth both he sayth they were dead through sinnes this is the cause for sinnes do separate vs frō God He putteth too In the vncircumcision of the flesh This was the outwarde vncleannesse a testimonie of spirituall death By forgiuing you God in deede doth not quicken vs by onely forgiuenesse of sinnes but in this place he doth peculiarly make mention thereof because free reconciliation with God whiche ouerthroweth righteousnesse of workes doth specially belong to the present cause wherein he discourseth about abrogating doing a way of ceremonies as more largely he hath treated in the Epistle to the Galathians For the false Apostles in establishing ceremonies did binde the consciences with a snare from which Christ hath loosed them 14 Hauing put out the handwriting Now doth he hande to hande cope with the false Apostles For this was the state of the case Whether the keeping of ceremonies were necessarye vnder the kingdome of Christ But Paule contendeth that ceremonies were abolished and that he may proue it hee compareth them to a handwriting whereby God holdeth vs as it were bounde so that we cannot denye our guiltinesse or debt Nowe he sayth we haue so bene deliuered from guiltinesse that the handwriting also hath bene put out that it shoulde not be extant in memorie We vse to sub●●ribe our name or marke with our hand wherby we ratify the bond or writing and that here is termed Hand-writing For we know that in all thinges while the hand-writing remaineth the bond or Obligation is of force but after the handwriting is rased or torne in peeces the debter is free and acquited Whereof it followeth that all they doe diminishe the benefite of Christ which as yet vrge ceremonies as though we were not by him acquited and set free for they restore to the handwriting the force which it had that they maye still keepe vs endaungered This therefore is a true reason in diuinitie to proue the abolishing of ceremonies because if Christ hath fully and perfectly redeemed vs from guiltinesse and out of daunger he ought also to take away the memoriall of the Obligation whereby the consciences may be at peace and quiet in the sight of God for these two are annexed and tied together Whereas the interpreters doe expounde this place diuersly there is none of them doth satisfie me Some doe thinke that Paule speaketh simplye of the morall Lawe but vntruely for Paule is accustomed to call that portion of the lawe which is placed in ceremonies decrees as in the Epistle to the Ephesians and a little after Speciallye the place to the Ephesians chap. 2. ver 15. manifestlye proueth that Paule in this place speaketh of Ceremonies And therefore better doe they whiche restrayne it to Ceremonyes but in this poynte they also are deceyued that they adde not a reason why it is called a hand-writing or rather they alleage or assigne a cause that is contrary to the true cause indeede neither yet doe they aptelye applye this similitude to the Texte But the true reason is that all the ceremonies of Moses hadde with them some confession of guiltinesse which bounde the followers of them as it were with a more straight bande before the iudgement of GOD. As for example What other thinges were the washinges but a testimonie of filth and vncleannesse As ofte as any sacrifice was offred vp did not the people that stoode by beholde in the same an image or representation of their own death For when men didde place in their steede a harmelesse beast they confessed that they themselues deserued that death To be breese looke how manye rites or ceremonies there were so many shewes of mens guiltinesse and handwritinges of obligation were there If any obiect and say that they were sacramentes of the grace of God as at this daye Baptisme and the Eucharist are vnto vs the aunswere is easie for two thinges are to be considered in the old ceremonies that whiche was agreeable vnto the tyme and than that which lead men vnto the kingdome of Christ Whatsoeuer was than done did shewe forth nothing else but an obligation or binding Grace was after a sorte suspended and deferred till the comming of Christ not that the fathers were excluded from the same but they had no present shewe thereof in their ceremonies For they did see nothing beside the blood of beasts in sacrifices and in their washings they did see nothing but water Therefore as concerning the present vewe or shewe guiltinesse remayned naye rather the ceremonies themselues didde seale vp and signe guiltinesse After this maner also speaketh the Apostle in all the Epistle to the Hebrues because he setteth Christe directly opposite and agaynste the ceremonies But howe is it now The Sonne of God by his death hath not only deliuered vs from condemnation of death but to the end our acquiting and discharge might be the more certayne hee hath abrogated and done away those ceremonies that there should appeare no remembraunce or monument of Obligation or building This is ful and perfect libertie that Christ by his blood hath wiped out not onely our sinnes but euery hand writing that might testifie that we were guiltie and endaungered vnto God Erasmus in his translation hath disordred and confounded the text set down by Paule while he thus placeth it Which was contrary to vs by decrees Therefore holde fast as it is true and naturall this reading which I haue set down He hath taken out of the way Hauing fastned it to his Crosse He sheweth the way whereby Christ hath rased the handwriting for as he fastned to his crosse our curse and malediction our sinnes and paynes also due to vs so hath he done in like maner that bondage of the Law what soeuer belongeth to the bynding of our consciences For being fastned to the crosse he toke all

because this is a true and necessary experiment and triall of our hope whiles we as compassed aboute with death doe seeke life else where than in the worlde 4 But when Christ shall appeare A pleasaunte and godlye comforte that the comming of Christ shal be the manifestation and appearaunce of our life And withall he admonisheth howe preposterous the desire of the life to come is if a man refuse to suffer patiently euen vntill that daye For if our life be shut vp in Christe vntill hee shall appeare it muste needes bee hidden 5 Mortifie therefore your members which are vppon the earth fornication vncleannesse inordinate affectiō euill concupiscence and couetousnesse whiche is Idolatrie 6 For which the wrath of God commeth vpon the childrē of disobedience 7 In which you also walked in time past when you liued in them 8 But now put you away also al wrath fuming maliciousnesse cursed speaking filthie communication oute of your mouth 5 Mortifie therefore Hitherto he hath spokē of the contempt of the world now he goeth farther and intreateth to an higher kinde of Philosophie concearning the mortification of the fleshe That this may be done the more playnly let vs note that mortification is twofolde or double the first respecteth those thinges that are about vs of which he hath entreated hetherto the other is inward namelye of the disposition and will and of our whole nature corrupted and infected And he reckeneth vp certayne vices which he vnproperly calleth members but yet elegantly For he imagineth our nature to be as a masse or sowe cast out of many vices They are then our members which sticke vnto vs as close as it were as burres He also calleth them earthly alluding to that which he spake in the second verse viZ. Not which are vpon the earth but yet in another sence This kinde of speaking is as much as if he had sayde I haue warned you that earthly thinges are not to be regarded yet must you trauayle about this that you mortifie the vices whiche detayne you in the earth And he meaneth that we as long as the vices of the fleshe doe florishe in vs are earthly but we are made heauenlye by the renuing of the Spirite After whoredome hee putteth Vncleannesse by which worde he putteth all kinde of wantonnesse wherewith lecherous men defile themselues Vnto these is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in latine Mollities whiche is englished inordinate affection which comprehendeth all the allurementes of Lecherie Although this word doeth otherwise signifie perturbations or trouble of the mynde and vntemperate motions contrarie to reason yet to this place doth well agree mollities Why couetousnesse is called the worshipping of Images seeke out of the Epistle to the Ephesians lest I should doe one thing twice 6 For which commeth I reproue not Erasmus for translating it is wont to come Yet because the present tence is in the Scripture often taken in place of the future tence according to the manner of the Hebrew tongue I chose rather to leaue you the reading that was the meane whiche might bee fitted to eyther sence Therefore he warneth the Collossians eyther of the vsitate iudgementes of God which are dayly seene or else of the vengeaunce which once he hath denounced to the vngodlye and which hangeth ouer their heades and yet shall not bee manifested before the last day Although I willingly allow that former sence and exposition that God who is the perpetuall iudge of the world is accustomed to punish the wickednesse wherof he speaketh And by name he sayth the wrath of God shall come or is wont to come vpon vnbeleeuers disobedient persons rather then threatneth to them such a matter For God had rather wee shoulde see his wrath in the reprobate that feele it in our selues When the promises of grace are openly pronounced euerye one of the godlye ought no otherwise to embrace them than as properlye appoynted for themselues And so lette vs feare the threatninges of wrath and destruction that that which is allotted which is alotted to the reprobate may bee vnto vs a document or lesson In deede God is often sayde to be also angry with his Children and sometime hee doth sharpely chasten their sinnes But in this place Paule is in hande about eternall destruction the viewe or Spectacle whereof appeareth in the onelye reprobates In summe as often as GOD threatneth hee doeth as it were trauerslye set out vnto vs the payne that wee beholding the same in the reprobate maye be feared awaye from sinning 7 In which ye did walke Erasmus did ill for that hee referred it to men translating it thus amongest whome for Paule without doubt meant it of vices in which he sayth the Colossians were conuersant at what time they liued in them For Liuing and Walking differ one from another as abilitie to doe and doing Liuing goeth afore and Walking followeth Galathians the 5. chapter and 25. verse If you liue in the spirite walke also in the Spirite By these wordes he declareth that it is an heynous thing if they being any longer addicted to vices to which they are dead by Christ are giuen ouer vnto thē Loke the 6. chapter to the Romaynes It is an argument taken from the priuation or taking away the cause to the priuation or taking awaye the effect 8 But now c. That is seeing you haue ceased to liue in the fleshe For this is the force and nature of mortification that all corrupt affections are quenched in vs so that hereafter sinne engendereth not in vs his accustomed fruites Whereas I haue translated it fuming in greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth a more hastie or heady kinde of heate than is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here he reckoneth vp kindes of vices that are contrary to the former as you may readily see 9 Lye not one to another seing you haue put off the olde man with his deedes 10 And you haue put on the new man whiche is renewed into knowledge after the image of him which created him 11 Where there is no Greeke nor Iewe Circumcision nor vncircumcision Barbarian Scythian bondman nor freeman but Christ all thinges and in all thinges 12 Put on therefore as the elect of God holy and beloued the bowels of compassion courtesie humility kindnesse long suffering 13 Forbearing one another and forgiuing if any haue a controuersie against another as Christ hath forgiuē you so doe you also 9 Lye not When he forbiddeth lying he condemneth all maner of subteltie and all euill practises of deceite and falshoode for I doe not take it as meant of slaunders onely but generally I make it contrarye to sinceritie and true dealing therefore I might more briefely thus translate it and I cannot saye whether also better Lye not one to another And hee prosecuteth that his argument of the societie or fellowshippe whiche the faythfull haue with the death and resurrection of Christe but he vseth other manners of